Does "Vedananupassana" refer to Vipaka Vedanas or Samphassa Ja Vedana?

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    • #25012


      My question is in regards to the latest post on Samphassa ja Vedana and Vipaka Vedana. What does Vedananupassana factor in Satipatthana involve? Is it being aware of immoral tendencies arising from vipaka vedanas (seeing, hearing, feeling through the body’s touch) or just the mentally fabricated feeling (happy, sad etc) (samphassa ja vedana)?

    • #25016

      Vedananupassana in Satipatthana involves both those, Akmal.

      1. While doing Vedananupassana one is supposed to contemplate how both types of vedana ARISE.

      – In particular, one needs to contemplate on how samphassa-ja-vedana arise, and that those are the ones that are going to bring FUTURE vipaka vedana.
      – Those bad samphassa-ja-vedana can be avoided and one should contemplate on that and avoid them.
      – Those bad samphassa-ja-vedana can be reduced only by changing one’s gati (or anusaya).
      Most people do not realize that one can acquire “bad gati” by just engaging in “bad conscious thoughts” or bad vaci sankhara based on samphassa-ja-vedana. See, “Correct Meaning of Vacī Sankhāra.” Of course, bad kaya sankhara MUST BE avoided too. But vaci sankhara come before kaya sankhara (upon the arising of samphassa-ja-vedana), and that is why focusing on vaci sankhara is important.
      – For example, an alcoholic sees an accessible bottle of alcohol, he gets a nice warm feeling (samphassa-ja-vedana). First, he thinks about having a drink and then, of course, proceeds (with kaya sankhara) to have a drink. So, it must be stopped with the first idea of having a drink (vaci sankhara).

      2. Vipaka vedana are the RESULTS of past deeds or past kamma. One may be able to avoid some by acting wisely, but many are UNAVOIDABLE.
      – So, one should really investigate how future vipaka vedana can be STOPPED by being mindful and avoiding bad deeds (kaya sankhara) AND bad conscious thoughts and speech (vaci sankhara).

      3. By engaging in Vedananupassana, one can reduce bad gati (and thereby anusaya), AND cultivate good gati. That helps cultivate samadhi and panna (wisdom). Getting to samadhi means “cooling down the mind” and a “cooled, calmed” mind can grasp deep Dhamma easier and thereby cultivate panna (wisdom).
      – Those results are common to the other three types of Satipatthana too.

      4. I am glad that Johnny, y not, and Akmal all thought of the significance of these factors. I hope that we can “connect more dots” and get a better overall picture with the remaining posts in the “Origin of Life” series.

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